{"id":8828,"date":"2020-06-10T19:11:54","date_gmt":"2020-06-10T18:11:54","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=8828"},"modified":"2020-06-10T19:15:15","modified_gmt":"2020-06-10T18:15:15","slug":"les-peaux-de-vache-de-qumran-anava-et-al-2020","status":"publish","type":"post","link":"http:\/\/areopage.net\/blog\/2020\/06\/10\/les-peaux-de-vache-de-qumran-anava-et-al-2020\/","title":{"rendered":"Les peaux de vache de Qumr\u00e2n (Anava et al. 2020)"},"content":{"rendered":"

\"\"<\/a><\/p>\n

\u00a0 \u00a0Une \u00e9tude publi\u00e9e le 2 juin 2020 dans le magazine Cell<\/em> (Anava et al., 2020, Cell<\/em> 181, pp.1-14<\/a>) vient d’apporter un nouvel \u00e9clairage \u00e0 la question controvers\u00e9e de la provenance des manuscrits dits de la mer Morte.<\/p>\n

\n

The discovery of the 2,000-year-old Dead Sea Scrolls had an incomparable impact on the historical understanding of Judaism and Christianity. \u201cPiecing together\u201d scroll fragments is like solving jigsaw puzzles with an unknown number of missing parts. We used the fact that most scrolls are made from animal skins to \u201cfingerprint\u201d pieces based on DNA sequences. Genetic sorting<\/strong> of the scrolls illuminates their textual relationship<\/strong> and historical significance. Disambiguating<\/strong> the contested relationship between Jeremiah fragments<\/strong> supplies evidence that some scrolls were brought to the Qumran caves from elsewhere<\/strong>; significantly, they demonstrate that divergent versions of Jeremiah circulated in parallel throughout Israel<\/strong> (ancient Judea). Similarly, patterns discovered in non-biblical scrolls, particularly the\u00a0Songs of the Sabbath Sacrifice<\/em>, suggest that the Qumran scrolls represent the broader cultural milieu of the period.<\/strong> Finally, genetic analysis divorces debated fragments from the Qumran scrolls. Our study demonstrates that interdisciplinary approaches enrich the scholar\u2019s toolkit. [Source<\/a>]<\/p>\n<\/blockquote>\n

On avait tout envisag\u00e9 : de la composition ou la copie sur place<\/strong> \u00e0 l’importation de l’ext\u00e9rieur<\/strong> de la communaut\u00e9, de la biblioth\u00e8que<\/strong> propre \u00e0 la secte au d\u00e9p\u00f4t pr\u00e9cipit\u00e9<\/strong> de textes pour les pr\u00e9server des ravages de la guerre des Juifs contre les Romains en 66-73 AD. Pour \u00ab\u00a0jeter un \u00e9clairage scientifique sur un d\u00e9bat th\u00e9ologique\u00a0\u00bb (source<\/a>), une \u00e9quipe internationale de chercheurs, men\u00e9e par O. Rechavi, a donc analys\u00e9 l’ADN de fragments de ces manuscrits. \u00c9tude longue et d\u00e9licate : il a fallu sept ans, et encore, 13 textes seulement ont \u00e9t\u00e9 pass\u00e9s au peigne fin (sur les 900 manuscrits et 25 000 fragments que compte ce corpus).<\/p>\n

\n

Nous avons d\u00e9couvert en analysant des fragments de parchemins que certains textes ont \u00e9t\u00e9 \u00e9crits sur des peaux de vache<\/strong> et de moutons alors qu’auparavant nous estimions que tous \u00e9taient \u00e9crits sur des peaux de ch\u00e8vres – Pnina Shor (IAA) [source<\/a>]<\/em><\/p>\n<\/blockquote>\n

Ainsi les manuscrits ne viennent pas tous du d\u00e9sert ont ils ont \u00e9t\u00e9 trouv\u00e9s (o\u00f9 l’on trouve peu de vaches, n’est-ce pas), et ce point est d’une grande importance pour caract\u00e9riser l’\u00e9tat du texte biblique entre le II\/IIIe s. av. JC et le Ier s. ap. JC.<\/p>\n

\"\"<\/a> \"\"<\/a> \"\"<\/a><\/p>\n

En particulier des fragments (livre de J\u00e9r\u00e9mie) qu’on pensait appartenir \u00e0 un m\u00eame manuscrit se sont av\u00e9r\u00e9s de provenance diff\u00e9rente (les uns compos\u00e9s sur des peaux de ch\u00e8vre, et les autres sur des peaux de vache).<\/p>\n

\n

The different animal source of the Jeremiah scrolls (with 4Q71 and 4Q72a deriving from sheep and 4Q70 and 4Q72b from cow; Figure S3A; Table S5) was shown above to stand in relation to their textual diversity (as 4Q71 and 4Q72a match the short text of the Septuagint<\/strong>, 4Q72b matches the long text of the Masoretic tradition<\/strong>, and 4Q70 reflects an originally independent textual <\/strong>tradition brought closer to the long text). This leads to the conclusion that they represent not only a secluded sect but, rather, the broader cultural milieu of Judea in the Second Temple period<\/strong>. Our analyses of variations in the nuclear genome suggest that a similar pattern of textual plurality applies generally to other scrolls as well because some of them can be identified as brought from elsewhere. Anava et al. 2020 : 9<\/a><\/p>\n<\/blockquote>\n

Or provenance et type de texte (affinit\u00e9s avec la Septante, le texte massor\u00e9tique, ou tradition ind\u00e9pendante ; voir ici<\/a>) sont de nature \u00e0 \u00e9clairer, non seulement l’histoire du texte biblique, mais aussi le juda\u00efsme de l’\u00e9poque du Second Temple. Ainsi l’explique le professeur Mizrahi :<\/p>\n

\n

Since late antiquity, there has been almost complete uniformity of the biblical text. A Torah scroll in a synagogue in Kiev would be virtually identical to one in Sydney, down to the letter. By contrast, in Qumran we find in the very same cave different versions of the same book. But, in each case, one must ask: Is the textual ‘pluriformity,’<\/strong> as we call it, yet another peculiar characteristic of the sectarian group<\/strong> whose writings were found in the Qumran caves? Or does it reflect a broader feature, shared by the rest of Jewish society of the period?<\/strong> The ancient DNA proves that two copies of Jeremiah, textually different from each other, were brought from outside the Judean Desert. This fact suggests that the concept of scriptural authority<\/strong> — emanating from the perception of biblical texts as a record of the Divine Word — was different in this period<\/strong> from that which dominated after the destruction of the Second Temple. In the formative age of classical Judaism and nascent Christianity, the polemic between Jewish sects and movements was focused on the ‘correct’ interpretation of the text, not its wording or exact linguistic form. [source<\/a>]<\/p>\n

\"\"<\/a>

Prof. Oded Rechavi (\u00e0 gauche) et Prof. Noam Mizrahi.<\/p><\/div><\/blockquote>\n

Si des formes diff\u00e9rentes du livre de J\u00e9r\u00e9mie ont \u00e9t\u00e9 import\u00e9es \u00e0 Qumr\u00e2n, on en d\u00e9duit notamment : 1)<\/strong> que ces formes diverses du texte ne sont pas propres \u00e0 la secte, 2)<\/strong> qu’elles caract\u00e9risent un juda\u00efsme plus large, et 3)<\/strong> que l’interpr\u00e9tation<\/em> (sectaire ou non) comptait plus que l’exacte lettre (puisqu’elle diff\u00e9rait chez les uns et chez les autres).<\/p>\n

\u00a0 \u00a0L’\u00e9tude sugg\u00e8re un constat comparable avec les fragments des Chants pour l’holocauste du sabbat<\/em> (4Q403), oeuvre mystique tr\u00e8s populaire \u00e0 Qumr\u00e2n dont on pouvait se demander si elle \u00e9tait une idiosyncrasie qumr\u00e2nienne (11 copies trouv\u00e9es, ce qui est plus que certains livres bibliques) : \u00ab\u00a0The fact that only Mas1k belongs to haplogroup A wherease the Qumran copies of the work belong to haplogroup B suggests that the work was known beyond Qumran caves<\/strong>\u00a0\u00bb (p.10).\u00a0Comme on le voit les r\u00e9sultats de cette longue, fastidieuse et tr\u00e8s-technique analyse sont tr\u00e8s prometteurs, car ils pourront sans doute lever le voile sur la provenance (voire le \u00ab\u00a0milieu\u00a0\u00bb) des manuscrits, mais aussi, pourquoi pas, questionner de pr\u00e9c\u00e9dentes reconstitutions.<\/p>\n

\u00a0 \u00a0Jusqu’\u00e0 pr\u00e9sent, ce qu’on appelle la QSP (Qumran Scribal Practice<\/em>), la Pratique Scribale de Qumr\u00e2n, \u00e9tait caract\u00e9ris\u00e9e par des informations essentiellement calligraphiques et linguistiques (cf. p.9 et Tov 2004<\/a>). On pourra d\u00e9sormais y ajouter, avec prudence et surtout patience, la pal\u00e9og\u00e9nomique<\/em>.<\/p>\n

\"\"<\/a><\/p>\n

En savoir plus<\/strong> : \u00c9tude originale : en ligne<\/a>, PDF<\/a> | Info chr\u00e9tienne<\/a> | RTBF<\/a> | France Info<\/a> | Times of Israel<\/a> | The Jerusalem Post<\/a> | Lib\u00e9ration<\/a> | Science Daily<\/a> | Live Science<\/a> | AF-Tel Aviv<\/a> | G\u00e9o<\/a> | Breakingnews<\/a> | Science Daily<\/a><\/p>\n